EDUC2420 - Teaching Indigenous Australian Students

Final Essay
Molly Hunter
2166154

As beginning teachers, how will you teach for social justice?

The stereotypes and portrayals of Indigenous peoples, as well as non-indigenous peoples, within
Australia has marginalised Indigenous history in favour of a ‘white’ history. This marginalised
perspective has been conveyed through the education of young people and therefore, has
furthered the injustice. From the claim of Terra Nullius, the Australian identity has become one of
white privilege and discourses of oppression. The Indigenous peoples faced the dispossession of
land, marginalisation, and the loss of language and culture through assimilation. Many Australian
educators are aiming to implement theoretical frameworks and pedagogies in order to combat
this oppression of Indigenous Australia. Reconciliation pedagogy, when in line with the Australian
Institute for Teaching and Social Leadership (AITSL) standards, is one of many frameworks that
offers the potential to teach for social justice.

Reconciliation is the process of reconciling differences; namely the historical misinterpretations

of cultural identity formed alongside the social construction of ‘race’ (Flinders University, n.d.).
Reconciliation South Australia defines reconciliation as Indigenous and non-indigenous
Australians talking, walking, and working together to overcome the causes of division and
inequality. Worby, Rigney, & Tur (2006) regard that reconciliation ‘presents a worthy and
continuing challenge for educators and education’. The reconciliation pedagogy aims to educate
for a more holistic, shared Australian cultural heritage through addressing the issues of
nationalism, racialisation, and reconciliation (Flinders University, n.d.). O’Donoghue (2016),
through the guidance of the Council for Aboriginal Reconciliation, defines three key components
for reconciliation; acknowledgement, unity, and commitment. When transferred into a
pedagogical context, acknowledgement refers to recognising our shared history which confronts
the events of the past, and removing the history that privileges ‘white’ voices, through
acknowledging both Indigenous and non-indigenous perspectives, as well as forming a
connection to community (Kennedy, 2017). Further, unity refers to celebrating differences while
commitment reflects having a strong commitment to action (Kennedy, 2017). These underlying
concepts of reconciliation pedagogy can be applied simply into an education, specifically
classroom, context.

Through addressing the ‘acknowledge, unite, commit’ approach to reconciliation many classroom
strategies can be implemented. Implementing a critical pedagogy approach, I believe, addresses
the ‘acknowledge’ component of reconciliation. This entails the educator being aware of what
they are teaching, whose perspectives are being represented or privileged, as well as recognising
the knowledge that students bring into the classroom (Kennedy, 2017). When considering the
perspectives recognised within a classroom, it is vital to incorporate Indigenous perspectives and
voices into the curriculum in all areas. Areas such as history can incorporate counter-stories,
specific to the area of Australian history being studied. Autobiographies of O’Brien & Gale (2007)
and Tur (2010) are just two examples of in-depth, honest, and highly useful resources of counter-
stories. Dreaming time stories are another resource of Indigenous perspective that can become a
key contributor to curriculum. The Indigenous understanding and respect for the land can play a
pivotal role in both the subject of science and humanities and social sciences (HASS). Uniting
both Indigenous and non-indigenous students, and ensuring educators are informed and
involved with the Indigenous community can prove to be vital for reconciliation. Something as
simple as acknowledging country allows a recognition of rightful land ownership, respect, and
culture and uses our ‘white’ privilege to ensure awareness. It also presents an opportunity for
healthy discussion of Indigenous issues. Searching for how we can contribute to the overall story
of reconciliation within schools, communities, and Australia should be of great concern for
educators of Australian youths. Committing to reconciliation can be regarded as the most difficult
of the components as it requires not only an investment, but a lifelong pledge for justice.
Continuously engaging in the critical analysis and reflection on materials and content taught in
classrooms and committing to teaching with a reconciliation pedagogy and ensuring
reconciliation becomes a part of who you are as an educator is, to me, the most important part of
the reconciliation pedagogy. Encouraging students to organise or actively participate in
Indigenous events, such as NAIDOC week, while also demonstrating your own commitment, is a
method of implementation in the educational context. However, I believe that demonstrations of
long term commitment are much more influential, for example, campaigning for Indigenous
perspectives to be prioritised throughout the school community.

As stated by AITSL (2014), standard 1.4 addresses the implementation and demonstration of
teaching strategies suited to Aboriginal and Torres Strait Islander (ABTSI) students based on a
broad knowledge and understanding of the impact of culture, cultural identity, and linguistic
background on the education of ABTSI students. The AITSL (2014) standard 2.4 asks educators
to understand and respect ABSTI people in order to promote reconciliation between Indigenous
and non-indigenous Australians. The reconciliation pedagogy outlined previously embodies the
AITSL standards 1.4 and 2.4. Through the strategies addressing how to implement the pedagogy
in a classroom setting, revolving around the ‘acknowledge, unite, commit’ components for
reconciliation, I believe students, of both Indigenous and non-indigenous heritage, can develop
their own knowledge and understanding of Indigenous Australia and develop their own ideas of
social justice. Educators who chose to implement the reconciliation pedagogy must have a deep
understanding of the impacts of injustice in order to successfully implement strategies to counter
that injustice, therefore addressing standard 1.4. The reconciliation pedagogy, as the name
indicates, addresses both the current and potential states of reconciliation and therefore
addresses the AITSL standard 2.4. However, it furthers the implementation of this standard
through relying greatly on the understanding and respect of ABTSI peoples in order to implement
the strategies. These standards outline the importance of recognising Indigenous education and
therefore reflect the importance of teaching for social justice.

Social justice refers to the transformation of social, economic, and political relations in Australia
in order to return Indigenous peoples to their rightful place as the first peoples of the country
(Jonas, 2001). Teaching for social justice is not a case of equality, it is a case of identifying and
addressing white privilege or ‘unpacking the invisible knapsack’ through identifying one’s own
privilege and assisting others to do the same (McIntosh, 1988). Educators who sit at the peak of
the constructed social hierarchy can use their ‘white’ privilege to promote and educate about
reconciliation and social justice. The reconciliation pedagogy aims to privilege Indigenous voices
through acknowledging the past and present of oppression within Australia, unifying Indigenous
and non-indigenous peoples, and committing to reconciliation. Education is key in changing the
social ‘norms’ of a society through challenging them in a safe classroom environment. The
reconciliation pedagogy encourages this critical analysis through including the diverse voices,
backgrounds, and experiences of the students and educators to create a more holistic
environment. It also presents many opportunities for discussions which are vital for students to
develop their own opinions and find where they stand in society. Social justice also relies greatly
on activism and the inclusion of community, which is reflected in the reconciliation pedagogy. The
key concept of the reconciliation pedagogy; unity, is also vital in teaching for social justice. Kohl
(2010) regarded that educators should not become isolated or alone in their efforts that
educators, communities, parents, and students can all contribute to the education of social
justice.

As a beginning teacher, it is of the utmost importance that I teach for social justice. Not only for
the Indigenous peoples of Australia, but for the cycle of privilege and oppression to come to an
end. While I understand the limitations of one educator, I believe that through the theoretical
framework of reconciliation pedagogy, students can begin the change for social justice. Through
acknowledging the oppression and assimilation of Indigenous Australia, uniting with others and
communities to make a difference, and committing to the mindset and lifestyle of a socially just
individual, a reconciliation pedagogy, in line with the AITSL standards 1.4 and 2.4, teaches for
social justice. In a society that values self-interest and personal gain, ensuring that students
understand that justice is worth fighting for has never been more important.

References
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standards for teachers. Melbourne/Canberra. Viewed 20th August 2017.
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Jonas, W. (2001). Social Justice Report, Human Rights and Equal Opportunity Commission
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